THE PARAMACHARYA

 Paramahamsa Parivrajakacharya Sri Chandrasekharendra Saraswati Swami of Kanchi Kamakoti Peetam is famous all over the world! He is reverentially called as Paramacharya. He was sought after and visited by world leaders including prime ministers and presidents of countries! Scholars, politicians came to him for advice, solace and his blessings. He was a Titan among the mendicants who had completely cut off all attachments—a “Sarvasanga parityagi! He was a walking encyclopedia who could talk on the Vedas, the Upanishads, Dharma Sastras, the epics, the Bhagavadgita, society, politics and whatnot? Like Adi Sankara, he walked along and his padayatra instilled  love, affection and reverence among innumerable villagers who thronged to see him and seek his blessings. True to his stature he sanctioned money and material according to the needs of the villagers. Under his regime, the Kanchi Kamakoti peetam became word famous! He looked simple, frail, emaciated but full of Divine energy that only a real sage of the previous ages could command! Though he looked innocent, his miracles are many and he was the embodiment of compassion not only for humanity but to animals and other creatures. Books have been written in volumes depicting his Divine love, compassion and miracles. He lived for long, for about a hundred years and the centenary celebration was conducted on a grand scale with the then President of India, Sri  R Venkatraman! Paramacharya attained siddhi soon after. I had the good Fortune of attending the Sraddhanjali function at the Kanchi Mutt where I paid glowing tribute to his greatness!
The Paramacharya's star is ‘Anusham' and all his devotees and followers celebrate the day every year and some times every month also out of their love, reverence for the great saint. I had the good Fortune of attending one such function at the Ashtalakshmi Temple in San Mateo, California where I too offered my humble tribute to him through a composition of mine. I give below the Sanskrit slokas in which I described the glorious attributes of the illustrious sage who is unparalleled in the lineage of the present chiefs of  Mutts!
1 Sadananda bhasam sada santa seelam
Mahayogi varyam japalola netram
Maha Rajni bhrutyam Mahesanuraktham
Bhaje Chandramoulisa bhakthamm ajasram!

2 Dayaa  sindhu rajnana moha prabhedam
Munim Sarva vandyam mudollasa vakthram
Sada bhaktha paalam yaso vaibhavam twam
Bhaje Chandramoulisa bhakthamm ajasram!

3 Mahapapa naasam bhavambhodhi potam
SuKaanchi matadhisa Sarva prasastham
Gurum sarva garva pralobhadi hantam
Bhaje Chandramoulisa bhakthamm ajasram!
4 Padaambhoja kaanti prabha puta lokam
Yatindraadi vandyam Girisaavataaram
Mano vaagateetham su soulabhya devam
Bhaje Chandramoulisa bhakthamm ajasram!

5 Mahaa Vaakya Vedanta sutra prabhodam
Sada chidvilaasam sada Dharma bhaddham
Budha preeta chittham Aparnaanu raktham
Bhaje Chandramoulisa bhakthamm ajasram!





 6 Kaamaakshi vara sevakam yativaram
             Yoga prabha baasuram
Naanaasaasthra visaradam bhavabhaya
             Pradhwamsanam nirmalam
Vedodhaarana tathparam Para Sivam
              Sarvaartha siddhipradam
Sri Macchankara jnanadesika vibhum
               Paadaaravindam bhaje!

Iti Sri Chandrasekharendra Saraswati Shatkam sampoornam.

             








L

SRI ABHIRAMI PANCHARATNAM

SRI ABHIRAMI  PANCHARATNAM, is a composition in five stanzas in Sanskrit describing the glorious attributes of the Goddess at Tirukkadaiyur, a place in the south of Tamilnadu. This was composed by KRSHNA MURTHY YAYAVARAM during his visit to Tirukkadaiyur a few years back. The stotra can be sung daily as parayana by devotees of the Goddess.
Srinatharchita padapadma yugalam sringara rupojwalam
Nanarupa vilasinim Bhavanutam nadapriyam saankarim
Nanadanava darpa nasani mahamantrartha yantratmikam
Matangi! ABHIRAMI nama viditam Sri Mataram bhavaye!

Onkara Pranaveswari girisutam iswaryadayim Sivaam
Hrinkaradbhuta mantra rupini maha sakthyathmikam Iswarim
Im Klim Sowh Mani mantra vaibhava yutaam Bhandasura dhwamsinim
Matangi! ABHIRAMI nama viditam Sri Mataram bhavaye!

Kaarunyambudhi bhakta Kalpa lathikaam soundarya varaamnidhim
Sri Rajni bhava pasa mochani sudha samrajya sampatpradam
Maaraaradhita mangalangi Girija mangalyadaayi Sivam
Maatangi! ABHIRAMI nama viditam Sri Mataram bhavaye!

Sri Kameswara vaamabhaga sudati sowbhagya sandhayani
Rakachandra manojna manjula mukhim thatanka ramyojwalaam
Kalyani ABHIRAMA Bhatta varadaam Sri Chakra sancharinim
Maatangi! ABHIRAMI nama viditam Sri Mataram bhavaye!

Sri Chintamani Divya Peeta vilasath sarvaartha siddhipradaam
Math papagni vinasa daksha nayanam Kadamba vati priyam
Gangadhiswara Divya patniramalaam Sri Kama sanjivani
Matangi! ABHIRAMI nama viditam Sri Mataram bhavaye!

Subrahmanya Iyer, alais Abhirama Bhattar was the author of Abhirami Andadi, one o the foremost  works of modern Tamil Literature. Son of Amritalinga Iyer, in the village of Tirukkadaiyur, he resided in one of the agraharams established by the Maratha ruler, Serfoji 1. The king was a great admirer of Brahmin poets and saints. This was in the early part of the 18th century. The famous temple in the village is that of Amrita Ghateswara or Kalasamhara Murthy. Subrahmanya Iyer was deeply drawn and dedicated to Lord Siva even from his childhood.
On a visit to the temple on a day, Serfoji was astonished at the strange behavior of Subrahmanya Iyer. Some called him a mad man while others described him as an ardent devotee of the Goddess ABHIRAMI at the temple. The king wanted to test his devotion. He approached Subrahmanya Iyer and wanted to know what day it was. Subrahmanya Iyer, enjoying the resplendent glory of the form of the Goddess, wrongly answered that it was a full moon day whereas it was actually a new moon day! The king went away in anger saying that his head would be cut off if  the moon does not appear in the sky by six in the evening!
Realizing his mistake, Subrahmanya Iyer supposedly lit a huge fire, erected a platform over it supported by a hundred ropes. He sat upon it and prayed to the Goddess to save him. He cut off one rope after another in succession on completion of each verse of his prayer! These hymns are the wonderful pouring out of his heart for the Grace of the Goddess called ABHIRAMI ANDADI! On completion of the 79th hymn, Goddess ABHIRAMI manifested herself before him and threw Her earring over the sky such that it shone brightly upon the horizon! The area around the temple sparkled with brilliant soft radiance! Overcome with Divine ecstasy Subrahmanya Iyer composed 21 more verses to make them a hundred. The King was amazed at the devotion and spirituality of the priest, cancelled the punishment and bestowed upon him the title ABHIRAMI BHATTAR!


I

ON PILGRIMAGE

Many people go on pilgrimages. Of late pilgrimages have become too frequent. Do these pilgrimages serve the purpose for which they are undertaken? This is a debatable question. Very often pilgrim spots end up as places of picnic and entertainment! The very purpose of pilgrimage is thus defeated. Man is really a pilgrim in search of God! “ All men in all countries are pilgrims proceeding along the path of God. The progress of each is decided by the discipline adopted, the character formed, the ideal kept in view, the leadership chosen and the faith implanted.” declares Bhagawan Sri Sri Satya Sai Baba. (SSS: Vol vi) Many people arrive in special buses and go round many holy places. But the spirit of holiness is quite often forgotten. We visit the doctor when we are Ill. When we are in a temple we  are reminded of the Divine form and the force that animates the universe. Pilgrims should not be involved in bad traits. Pilgrimage should not end in entertainment or Vinoda prayana! It should be an intellectual journey or Viveka prayana! It should be the endeavor of the pilgrim to seek the company of the good and  move in the midst of the sacred and the sanctifying.

 People crowd at very sacred places like Badrinath, Kedarnath, Haridwar, Tirupati and Kashi with their own individual desires to be fulfilled. They have their own problems and difficulties to be addressed by God and solved. They are in search of peace and seek prosperity. But unfortunately there is no peace or silence as you enter the temple! There is a tremendous crowd at the entrance of the temple, every one tries to get entry first, rubs shoulders against the other, engages himself in argument with the other and totally forgets God whom he wants to see! The crowds are such that sometimes there is a stampede, one rolls over the other, and a few are trampled upon and lose their precious lives! Is it necessary that you should be maimed or lose your life during a pilgrimage?. It is always better to have the darshan of the God or Goddess in a calm and serene atmosphere.

“Pilgrimage should be as silent as eyelids dropping on the eye. Why should people wag their tongues, shout and wrangle when they are Godward bound?” says Swami in his Divine discourse. The spirit of pilgrimage is destroyed when there is too much noise and attempt to have priority for darshan. The object of any pilgrimage is to visit rare and holy places and purify themselves. It has become mechanical for people today to visit places and come back without any transformation in their conduct and character. There is no noticeable change in their behavior after their visit to holy places. What should be the effect of visiting sacred places? People are not concerned much about this factor!

“ The pilgrim must traverse and overstep the vast waste of worldly desires (Kama) and overcome the thick slushy growth of anger and hate (Krodha) and negotiate the cliffs of hatred and malice (dwesha), so that he might relax on the green pastures of concord and love.” Says Swami. As a result of one's pilgrimage, he should be in position to control his desires as much as possible. He must give up silly and wasteful wants. Anger, the worst enemy that alienates one from the other should be  subdued if not overcome. Hatred must be kept in check. In other words, the six inner enemies deeply embedded in our nature, Arishadvargas, should be in our control! Is this possible in general? Definitely it is impossible for the common man. It is only the fortunate few, the spiritually inspired, that may may try to do so!
Pilgrimage should bring about a change in the person. One's habits should change for the better. His outlook should widen. He should look with in deeply and become more steady. He should recognize the omnipresence of God and the oneness of humanity. He must become tolerant. He must learn patience. He should become charitable and service minded! Service to man is service to God! Apart from normal pilgrimage of visiting many holy places, there is a spiritual pilgrimage that elevates man. “ When the animal is conquered and Godhead is felt within reach, man can assert that all these pilgrimages are within him. He has no need to travel from temple to temple.” declares Swami. (SSS: Vol X)  When you realize God in the temple of your heart where is the need for hopping from one temple to the other? Some consider  pilgrimage as waste of time, money and energy! These are empty words in the absence of God realization.  Pilgrimage is the best way of spending time and money for the devoted soul!

Ok

ON SELF CONTROL

Self control is the most important quality for peace and tranquility in the life of man. It is very difficult to live without self control! All troubles and difficulties of man are mainly because of lack of Self control! What is the reason for this lack of Self Control in man? The villains are the Arishadvargas or the inner adversaries that silently  provoke and torment him. Man is a bundle of desires. This desire or Kama is insatiable and fulfillment of it leads to another desire and there is no end for it. When desire is not fulfilled it creates disappointment and man grows angry. Anger or Krodha destroys mental equilibrium and man involves himself in actions without realizing their consequence. He  becomes almost a beast. He is covetous, a miser, who gloats over the accumulation of wealth and property! He becomes the victim of Lobha or miserliness. He is attached to his wife, children, kith and kin. This is Moha or “Mamakara” from which he can never escape. He is proud of his achievements and egged on by his ego thinks too much of himself. He becomes arrogant which quality is called Mada. He develops hatred for others and is plagued by envy. This feeling is called Matsarya! Thus these inner enemies torture man and leave him restless and unhappy throughout his life!

Is it impossible for man to defeat these inner enemies? Yes. They are invincible. It should be possible for man who has conquered almost every thing on Earth. Has he not stamped his foot on the moon and Mars? Has he not achieved much in inventions and discoveries? Is not scientific advancement and technology his forte? But the point is that man has controlled all outer things in the universe but failed miserably in subjugating his inner enemies! The tragedy of man's life is that he has no control over himself! The raw and basic tendencies have not left him though he calls himself a civilized human being!  The Upanishads call the body as a chariot dragged by the senses or the horses! It is the Manas or heart that is the bridle and Buddhi or intellect the driver of the chariot! If the horses or senses are uncontrolled it results in fatal accident! Therefore self control becomes absolutely essential for every individual. Self control cannot come all of a sudden. It requires slow and steady practice even from early life. Mind is a monkey and to control its vacillation is really a Herculean task. But dedication and determination to control oneself can definitely yield the desired result. We have a hoary past where our sages and saints ate fruits and leaves and performed severe penance, controlled their senses, lived for long and realized God! Where there is a will there is a way!

What is self control? Essentially it means control of the senses which have been described as invincible. Senses can be kept in check  through ' rigorous discipline and steady faith.’ You have to take a decision and obey the order yourself. Control of senses does not mean annihilation of the senses. In fact, that can never be done! It means denial of their functions. Man must be the master of his senses, not a slave. They have to be utilized for the specific purpose for which they have been gifted to us. They should not be let loose for uninhibited freedom for the senses is always catastrophic. How to start controlling the senses? First he should master his behavior. He should not be influenced by the momentary impulses and instincts. He should be aware of what is good for him. In his duties, he should never suffer not make others suffer. Fits of anger or sorrow or elation or despair and despondency should be avoided. Sense attraction is always tempting and tantalizing but you should check yourself from yielding to it. “ The eye should not wander towards obscene sights. The words uttered should not hurt the self respect of others. The hand should never be raised in anger against anyone. The ears should not exult in scandal. The mind should not have attachment to bad habits.” remarks Bhagawan Sri Sri Satya Sai Baba. Is it possible to carry out at least one of these requirements? Easier said than done but we should try in all earnestness.

What are the things to be avoided to draw nearer to self control? According to Bhagawan Sri Satya Sai Baba they are frivolous talk, luxurious life, deleterious habits, addiction to films, horror comics, pen friends, exotic dress, outlandish coiffures designed to draw attraction to oneself. These lead astray boys and girls and compel them to involve themselves in unrighteous and immoral ways! Impediments to self control like selfishness and conceit have to be discarded. On the other hand, ideal qualities like love, forbearance and compassion should be developed. Hatred, jealousy and beating one's own trumpet should be given up. One should maintain unity in thought, word and deed. Detachment from mundane affairs including wife, children and property is the most important need for self control because it is rare and almost impossible.

There is another invaluable aid for Self control. It is Yoga or the science of mind control. This method has become very popular throughout the world today. Patanjali Yoga Sastra authored by the sage Patanjali defines yoga as that which arrests the vacillation of the mind. “ Yogah chitta vrutthi nirodhaha.” It suggests Pranayama or control of breath for control of mind as well as longevity. A number of Asanas or postures of body for physical fitness and general health are also recommended in Yoga Sastra that lead to self control. It is the bounden duty of every single individual to make an earnest attempt to realize self control lest peace and happiness may be denied to him. Meditation or Dhyana is another tool suggested for Self control. Concentrating the mind on a single object goes a long way in helping Self control.

Ok

ON DISCIPLINE

Certain rules of behavior and conduct are absolutely essential for the smooth running of our daily existence. Without these guiding principles it is impossible to lead our life happily. These principles have yielded good results through practice since centuries. As such principles have become a part of our code of conduct, they are called by the name Discipline. There have been in the past persons who were the embodiment of personal discipline that astonished many. Their behavior and conduct has added lustre to discipline to a great extent. Not only that, they have adapted the principles according to the needs of changing times! Discipline consists in the strict observance of rules and regulations and directions. It is only when discipline is observed that any act or duty can yield the desired result. At present production of food, building homes, and manufacturing cloth and other materials are at their peak. Modern society is in dire need of tolerance, humility,  brotherhood and compassion!
A life without discipline is a ship without a rudder. It loses its direction and drifts into unknown waters. Discipline is the need of the hour to combat the flood of hate and derision and when those shy away on whom you have placed your trust. One without a disciplined mind is a wild elephant in a rut. It is not as if discipline can be inculcated all of a sudden. It has to catch the young very early so that the principles are practiced regularly. Discipline is absolutely essential for success in every field of activity whether it is economic, social, educational or material and mundane. Discipline is all the more important for success in the spiritual field! “ The sages have discovered the disciplines that will keep you unaffected by defeat or victory, loss or gain. Learn them, establish yourself in unruffled peace.” Says Bhagawan Sri Sri Satya Sai Baba. Unfortunately discipline is significantly absent in almost every walk of life. There is much cause for concern in the educational field. Students have no respect for the teachers. Malpractices in examinations have become common! A few violent attacks on teachers are also reported! Veneration and love for the teacher is missing very badly. Even in society there is no regard for discipline! Fraud, cheating, robbery, murder, lust and rape have become too common to be wondered at! Society has become one of loose morals mainly because of lack of discipline!

There is discipline in creation. As William Wordsmith said, “ Let Nature be your teacher” we can lessons from Nature that is the best example for strict discipline. The sun rises and sets regularly in the morning and evening. The sea beats its waves continuously against the shore but never crosses it. Seasons change regularly and smoothly. Is this not discipline? Who is controlling all activities of Nature? It is because of the strict discipline exhibited by Nature man is able to live happily and peacefully. Imagine what will happen if the sea or ocean crosses the shores. We know what catastrophe occurred when the tsunami struck! In the same manner, the world will suffer if there is a change in  sun rise and sun set. God has commanded Nature to adhere to discipline strictly. While Nature is a strict follower of discipline, it is man who has no discipline and breaks the laws of Nature! Man has to be ready for the dangers that ensue whenever he breaks the laws of Nature. Life is not a bed of roses. It is a veritable jungle full of bushes and brambles, dense impenetrable trees and rough and dusty paths. In order to wade through the wild forest you need a pair of proper shoes. Likewise one should have strict discipline and sense regulations to come out of the forest of life unscathed.

Man by nature is undisciplined. He wants no inhibitions. He wants to drink life to the Lees. He prefers to move with a gay abandon. That is why he resists discipline. This attitude is detrimental to man and his future. Discipline and other regulations are laid down for the good of man. Regulations are the very essence of creation as explained earlier. Wind and fire respect their limits. There is discipline, unnoticed, in our body! Our body temperature is kept normal without our effort! Otherwise we will be unhealthy! Our cardiac muscles are involuntary and the heart has to maintain the number of beats per minutes to allow us to live! Is this not discipline? Why discipline? It is discipline that helps you to put up with dis appointments. Life is one of ups and downs. There is no rose without thorns but man wants a rose without thorns! Life cannot be for sensual pleasure. Society can never progress if each one cares for his own pleasures! Lack of discipline has led to this state of affairs and man’s greed has reached to such an extent that he wants to possess everything including God! He says “My God , not yours! “ Your God, not mine!”

Desires destroy discipline! There is no end for the desires that man has. Every desire fulfilled leads to fresh and more desires rooting out the edifice of discipline. Therefore one should have a ceiling on desires to maintain discipline. Lot of money is wasted on needless things. Money is also being misused for selfish reasons. That should be avoided. The lure of money is irresistible for man and he is ready to do anything for it. Too much of money is dangerous. There should be discipline in using it for good purposes. Discipline is of Paramount importance in managing time. We know the proverb: “ Time and tide waits for no man.” If we kill time, time kills us! Time is said to be God!  Every second is precious and can never be wasted! There must be discipline in using food. Food or Annam is called the embodiment of Brahman or the Supreme Self in the Upanishads. Wasting it is an unpardonable sin and crime! Many people have not even a single meal a day and the poor suffer for want of f food. Extra food may be donated to some charity but not wasted. Energy is another field where strict discipline is badly required. Man should not fritter away his energy in pursuit of useless things! It is a precious commodity to save and be kept in reserve.  Natural fuels like petrol, diesel should be properly utilized as we do not know for how long we can get them from mother Earth. In spiritual matters Discipline is of utmost importance and yields peace and bliss in proportion to the discipline enforced!

BRAHMA SUTRAS

The three authoritative sources of Vedanta philosophy are the Brahma Sutras, the Upanishads and the Bhagavadgita. These three are otherwise called the “ Prasthanatraya.” The Vedanta Sutras of Badarayana or Sage Vedavyasa is generally called as ‘Brahma Sutras.' What are these ‘Brahma Sutras?' They present a short or condensed account of the abstruse, limitless and eternal Vedas.  Sutras are those that are expressed in the least possible number of words to convey an idea or truth. In other words Sutra can be called an aphorism. The Sutras are densely packed with ' unlimited insight that need to be unwound to understand their full import. The Brahma Sutras belong to the period between 450 BCE and 200 CE. It is a systematized summary of the philosophical and spiritual ideas in the Upanishads. Brahma Sutras are also called the Vedanta Sutra which literally means “ Final aim of the Vedas.”  Other name of “Brahma Sutras” is “ Saririka Sutra” meaning that which lives in the body (sarira) or the Self, soul. Another name is” Bhikshu Sutra for monks and mendicants. Brahma Sutras have influenced various schools of philosophy. These are interpreted differently by the Adwaita School of Adi Sankara, Visishistadwaita School of Ramanuja and Dwaita school of Madhwacharya. Many commentaries are lost but among those remaining, Bhashyas of Adi Sankara, Ramanuja, Madhwa and Bhaskara are prominent.
Badarayana was the guru of Jaimini, author of Mimamsa Sutras. While Badarayana laid emphasis on knowledge, Jaimini gave importance to rituals. Some times they agreed while at other times they disagreed. Brahma Sutras are dated to centuries that followed the Buddha and Mahavira as it mentions critiques on the ideas of Buddhism and Jainism. Brahma Sutras contain 555 aphoristic verses in four chapters. They are primarily about the nature of human existence, universe, about metaphysical ideas, and ultimate reality called Brahman. The Brahma Sutras are organized into four chapters each of which is subdivided into four Padas each, 223 adhikaranas or topics and altogether 555 aphorisms. The first chapter  “ Samanvaya”  (harmony) speaks of all the Vedantic texts and Brahman, the ultimate reality which is the goal of life. The second chapter “ Avirodha” (non conflict) discusses and rejects the possible  objections against  Vedanta philosophy. It reviews objections raised by orthodox and heterodox schools of philosophy like Buddhism and Jainism.
The third chapter “ Sadhana” ( the means) deals with the process by which ultimate emancipation can be achieved. It discusses epistemology and path to gaining spiritual, liberating knowledge. Last chapter states why such knowledge is an important human need. This chapter is called “ Phala” (the fruit) and speaks of the state that is achieved in final emancipation! Each Adhikarana has varying number of Sutras. They address the following---1 Vishaya or subject, topic 2 Vismaya or doubt, uncertainty, perplexity 3 Purvapaksha or prima facie view, prior part, argument 4 Siddhanta—theory, arguments presented, proposed doctrine or conclusions 5 Sangati—Connection between sections, synthesis or coming together of knowledge. Brahma Sutras text has 189 Adhikaranas. Each text opens the ‘mukhya' chief Sutra that states the purpose of that section and includes Vishaya Vakyas. Brahma Sutras are meant to assist the memory of the student. Sankara says that the text of the Sutras are “ Structured like a string that ties together the Vedanta texts like a Garland of flowers!”
The root cause of all suffering is because of identifying the pure atman with the body. It is because of this identification that Arjuna grew despondent on the battlefield of Kurukshetra. KRISHNA tells him that Atma and body are different. While the former is eternal, indestructible the latter is ephemeral and subject to decay and destruction. The aim of Brahma Sutras is to wipe out this erroneous identification. This illusion that the atman and the body are one and the same can be obliterated through knowledge of the Brahman. In his Saririka Bhashya, Sankara establishes that the individual soul is identical with the Supreme Self—a chip of the same block. Sankara agrees with the view expressed by Badarayana. True to his Adwaita philosophy—” Ekam Eva Adwitiyam Brahma”- there is only One, no two things, Sankara stresses on the point.
Sri Ramanuja's  Sri Bhashya or commentary is according to his Visishtadwaita philosophy. Sri Ramanuja explains that Brahman is a Personal God and has attributes unlike the Brahman of Sankara that has no attributes. He maintains that the individual soul can never merge or entirely resolve in Brahman. Other commentaries are of Sri Nimbarkacharya called “ Vedanta parijata saurabha.”  Sri Vallabhacharya's philosophy of Suddhadwaita (pure monism) and his commentary on the Brahma Sutras is known as  “Anu Bhashya.” Different schools of thought have commented according to their tastes and temperaments, capacity and the nature of the aspirants. They have their own place and scope. Irrespective of the school that one follows, it is total faith,  determination and perseverance that can take the seeker to the peak of perfection!

SHODASOPACHARA PUJA Contd.,

After Sankalpa, Kalasa puja is performed. A clean vessel is taken and filled with pure water. Water for the worship of God has to be holy or sacred. Hence all holy waters of rivers are invited to be present in the water of the kalasa. Trimurthis, Mathru ganas, the seven oceans, the seven islands with the earth, the four Vedas, and the Vedangas, are invited to be present in the water of the Kalasa through mantras! The kalasa is smeared with sandal paste and vermillion. That sacred waterr is sprinkled on self,  all items of puja, and the idol of the chosen God or Goddess. Later the ‘Prana or life’ of the God or Goddess is invoked. This ritual with special Sanskrit mantras is called “Prana prathista.”  Now the most important Vighneswara puja is performed to avoid any obstacles during thepuja celebrations. Regular Shodasopachara puja starts after Vighneswara puja.

1 Avahanam or inviting the God or Goddess: Almighty God is omnipresnt! He is the indweller in every heart. But in our ignorance we are unable to identify His form. Therefore we have to invite him to be present in the idol for our worship. Place your left hand on your heart (chest) and the right hand on the idol or the photo
2 Asanam or offering seat to the invitee: Having invited the God, our bounden duty is to offer proper seat for Him. The seat is not a wooden sofa or bed our heart where in the ce ter is the pedastal decked with diamonds and rubies and emeralds! He is not an ordinary invitee! He is the lord of all worlds, Master, Creator and protector! Think that He is placed in the center of the diamond pedastal in your heart!
3 Padyam or offering water to wash feet: In the same way we invite guests and offer water to wash their feet before they enter the house, we must offer water to wash God's feet also! We should imagine like that and offer some water from the kalasa with a small uddharini or spoon.
4 Arghyam or offering water to wash hands: Visiting God should wash both His hands and feet because He enters our inner chamber of our heart with diamond studded pedestal. Water from the Kalasa should be offered in small quantity.
5 Achamaniyam or offering water to clean the mouth: God is being considered as guest and offered water to clean His hands, feet and mouth! A spoonful of water from the kalasa is shown to the mouth of the idol and left on the plate below.
6 Panchamruta Snanam or bathing the God with five amritas(nectars): The Deity is bathed with milk, curd, ghee, honey, and sugar, all of the cow, one after the other. What is its significance? The experience of the Senses in the world is the milk! Like milk that becomes curd. Worldly experience added to knowledge is transformed into Viveka or intellect! When curd is churned buttercomes out. Ghee is obtained by heating butter. When the intellect is awakened with worldly experience there is an inner churning and man understands the essence of life! He learns discrimination between the good and bad as well as dharma and adharma! Honey is the result of accumulation. On account of this he realizes the essence of his experiences! Sugar is sweetness solidified. Life shall be sweet like Sugar for anyone that realizes the glory and greatness of God! After Panchamruta Snanam God should be bathed with pure water. Sri Rudram and Purusha Suktham and other stotras can be chanted.
7 Vasthram or offering dress to the deity: After abhishekam with pure water, the idol should be gently cleaned with a soft fresh cloth or cotton. Two cotton bits smeared with turmeric and vermillion should be offered to the deity. By offering vasthra, we pray that Maya or illusion that wraps us should be removed for realizing God!
8 Yagnopavitam or offering the Sacred Thread: Yagnopavitam or sacred thread has to be offered to the Lord. In doing so, one has to feel that all his physical, verbal, mental are the worship that he offers to God! “ Yadyath karma karomi tat thakhilam Sambho tavaradhanam” (Adi Sankara)
9 Gandham or offering sandal paste: Freshly ground sandal paste has to be offered to God. Like the sandalwood that reduces itself in producing the paste, the devotee is expected to have the spirit of sacrifice and service! God is the repository of all good qualities. Those are His ornaments. The bhaktha should also exhibit all good qualities!
10 Pushpam or offering flowers: Fresh, fragrant alone have to be offered. The eight real flowers dear to God are: ahimsa, control of senses, compassion for all creatures, patience, control of outer indriyas, tapas, dhyanam or meditation and truth. No other flowers are required by Him!
11 Dhoopam or incens or agarbathi: offer one or two dhoop sticks ringing the bell.
12 Deepam of showing lighted lamps: lamps with two , three or five wicks are shown to the deity. Like the light that dispels darkness, one should pray that his ignorance should be removed.
13 Naivedya or offering food: Foods of six varieties of taste, fruits, coconut and others are offered! It is God who has provided food and everything to humanity. In reciprocation man offers the saame to the deity. Thambulam or offering betel leaves: Betel leaves, arecanut and chunam constitute Thambulam and is chewed after meals. It is good for health after a heavy meal. This is symbolic of offering oneself, with the three gunas. Nirajanam or offering harati: Finally camphor or wicks, in a plate, are lighted and shown round the deity from His feet twice or thrice. Like the camphor that disappears soon, one should pray that all his karmas or samskaras should be destroyed. Later, flowers are offered with what is called, ‘mantra pushpa' Next is 'Atma pradakshina' which means going round one's own Atma and prostrating before the deity! You realize that God is within you as Atma and you are worshipping Him!
15 Sashtanga danda pranamam or prostrating before the deity: You fall on ground with your belly, head, eyes,  Manas, mouth, legs, hands, and ears touching the floor! Eight parts of the body shouldbow down to God! Later other upacharas like, Vedas, song, dance, palanquin are offered which is called ‘Punah puja.'  Then the holy water as well as Prasadam  (food and fruits offered)is taken.
16 Udwasana or farewell: After all the previous upacharas, God is given a farewell and sent home to come back once again after a while!  All activities, physical, mental, and spiritual, are dedicated to God since he is the cause and motivator!
It is therefore important to understand the significance of the inner significance of worship and perform puja and realize spiritual bliss and the Grace of God!

MODE OF WORSHIP--Shodasopachara Puja

Among the various modes of worship the most important method is what is called “ Shodasopachara Puja.”  This consists of sixteen ways of serving or worshipping the chosen deity. The word “Shodasa” can be split into “Shut + dasa” which means six plus ten equal to sixteen. “Upachara” means ' to move nearby.' It also means ‘to transcend.' In other words, it indicates that through  association with God and chanting His Name we can transcend all limits of the mundane world. In short whatever services we offer to God enable us to rise above and lessen our mental weakness. They contribute to the purification of our “ Antahkarana” viz Manas, Buddhi, chitta, Ahankara or ego. What are these sixteen upacharas and what is their significance in the worship of the deity? Today these services have become purely mechanical without meditation and concentration on the deity being worshipped. The mind of the worshipper is elsewhere, not in the worship! Such puja cannot be called ideal worship and cannot yield the required result or satisfaction.

 The first and foremost item of worship is to light the lamp otherwise called “ Diparadhana.”  What is its meaning and significance? In olden days, during the yagnas and homas fire was created by the friction of two wooden blocks called 'Arani.' A wooden stick is placed in between the two blocks and churned vigorously by a rope. Smoke is generated through intense friction and sparks of fire emanate. This fire is developed through twigs and this becomes the holy fire for the yagna! By aligning the principle of Jiva to the principle of Deva the Fire of Jnana is created. This Fire destroys the attachment of ajnana or avidya! The ' Vasanas' or tendencies we have developed since our countless births are destroyed by this Fire of Jnana or Wisdom! The oil in the lamp we light symbolizes these accumulated tendencies that are inherent in us since our innumerable births. The cotton wick of the lamp stands for ‘Manas’ with its  ‘Sankalpas and vikalpas' The wick draws oil from the lamp and burns. When the oil is exhausted the wick too is burnt away. Similarly our Vasanas’ represented by oil and the wicks of Sankalpa and vikalpa in our Manas  are totally consumed by the Fire of Jnana! This inner friction in the sadhaka symbolizes the lighting of the lamp-- ' Diparadhana' at the start of any puja!

The second item of the preliminaries of puja is “Ghantarava” or the ringing of the bell. One wonders why this should be done. The bell is rung in order to invite Devas and drive away the asuras!. The sound of the bell, if made of good metal reverberates in the air and slowly merges into silence. Similarly the thought of God should echo in the innermost recess of our heart and merge into the Divine experience which is silence! It is this thought of God that drives out the asura qualities in our heart and promotes Divine qualities. The next ritual is to provide a clean ambience. Our environment is full of negative forces that create obstacles to any good and dharmic act. These negative forces are called rakshasas. We know how these rakshasas, Maricha and Subahu tried to desecrate the yaga of Sage Viswamitra in the R
 It is only the power of God that can drive away these negative forces from our mind and environment. A few Sanskrit slokas are recited to expel the evil forces that may remain in the surroundings and bring in purity in the ambience. Devotion to God is the invincible armor that protects one from all evil influences.

The next step is to purify one's own body before worshipping God. It is a well known fact that chanting God's name purifies the individual whether he is bodily and inwardly pure or impure. “ Kalauthu smaranan mukthihi” says the Sastra! Purity of mind makes the person recognize purity in everything he sees. There is no restriction of time, place, country, and condition of body for chanting the name of God. What we consider as troubles and sorrows are not sorrows really!! Real sorrow is to forget God and failure to chant His Name! Hence the devotee chants the name of God and sprinkles water on himself for physical and mental purification. After this purification of body and the mind, Pranayama or control of breath is to be performed for a short while. It is very difficult to control one's mind. It is through controlling breath that one can control the mind to a certain extent. Breath control is absolutely essential for keeping in check the unsteady mind and its waywardness! Hence Pranayama is an important need for any puja. But unfortunately, many do not understand its significance and simply touch the nose and think it is Pranayama!

After these preliminaries, the Sankalpam for the puja is done. The devotee speaks of the particular day,. waxing or waning period of the moon, tithi, the star and month of the day, season, Ayana, Yuga, part of the Yuga, Kalpa and others. Generally the Sankalpam is done for the all-round prosperity and well being of the individual concerned. The Sankalpa is a prayer to God for the fulfilment of one's desires! There are others who want the well being of society and pray for rains, alleviation of the distress of others, universal peace and such things. Third variety are those who do Sankalpa for their emancipation. They pray for promotion of their bhakthi, Jnana, and Vairagya or non attachment to mundane things! They also pray for realizing themselves without hurdles and to obtain the real sadguru who can guide them! After Sankalpa, usually Kalasa puja and Vigneswara puja are to be performed. These are essential for any puja and no puja can start without propitiating Lord Vinayaka who is the lord of all obstacles! (CONTINUED

SIGNIFICANCE OF POOJA

It is absolutely essential that man has to realize Paramatma who being whole and undivided appears to be divided! It is He that carries out the three important functions of creation, protection and destruction. Man in his ignorance believes that he is separate from the Divine. It is Bhakthi that allows the Jiva with all his limitations to realize his true nature. Adi Sankara defines Bhakthi as the greatest of all means for mukthi. “ Moksha Sadhana samagryam. Bhakthi reva gariyasi.” It is through Bhakthi that the Jivatma realizes his true self. According to Sage Narada intense love for God is called bhakthi. This is also called 'Para bhakthi'. In this state the bhaktha doesn’t find difference between himself and God and merges into Him. Sage Vedavyasa reaffirms Narada's definition of Bhakti. “ Pujadishu anuraga iti Parasaryaha.”  Bhagawan Ramana Maharshi points out that for the physical, verbal and mental states Pooja, japa or chanting and meditation are necessary. It is impossible to experience God without the purity 'Thrikaranas viz thought, word, and deed. According to the Gita physical penance consists of worshipping Devas, Brahmins, Gurus and scholars, cleanliness and truth. Pooja, Japa or chanting, and meditation –each is better than the other. It is difficult to reach the subtle stage without passing through  the gross outward stages. It is for this reason that Sage Vedavyasa  propounded the worship of  one's chosen deity or “ Ista Devata.” He authored the eighteen Puranas and established the significance of the worship of “ Ista Devata!”
Among the Nine types of devotion, worshipping the chosen deity in the puja room is the easiest. Though it is physical, it helps in controlling the Indriyas or senses and the mind. It gives a large scope for the use of the body, word and mind. Before starting Pooja the room has to be kept clean as well as the pedastal where the idols are placed. The utensils, idols and photos have to be washed and cleaned. Rangolis and festoons have to be arranged and garlands for decoration. All the needed materials for Pooja have to be collected and kept ready. The place must be neat and tidy for cleanliness is next to godliness. Puja room and the pedastal for the idols should be as beautiful as possible. The speciality of puja is that it satisfies the senses! Eyes drink the beauty of the form of God; speech is sanctified by the chanting of the mantras; tongue tastes the sweet offering of prasada; nose appreciates the fragrance of flowers and incense! As such the Indriyas are involved in the thought of God which helps in concentrating the mind. Mind is prevented from running after mundane things at least for the time being. The next step, after the regular outward worship is “Manasika Pooja” or worship within oneself. This is subtle and more powerful. All the worship is offered in the mind itself. Sri Sankara's “ Siva manasa Pooja Stotra” is the best example. “.You are my Atma; Girija Devi my Manas;  five Pranas servants; body your home; my worldly enjoyments service; sleep is Samadhi! Why, every act of mine is worship offered to You, O Lord, Siva” says Sri Sankara!
Is there any sense in worshipping life less stones and photos? This question is being raised by quite a number of rationalists and atheists. There is nothing in the universe that is not the manifestation of the creator God! He is Omnipresent. The aim of puja is to realize this great principle. The idol or the image in the sanctum of the temple is a means of realizing the principle of the Atma. All idols, and images help us in understanding the Divine principle. This type of identifying a stone or idol with God or Goddess or a great principle is called “ Upasana.”  Here we find super imposition of the mighty in the meagre!  God has no beginning or end. “ Ajaymano bahudha vijayathe”—that which has no birth manifests in many forms say the Vedas. It is through the visible that we have to realize the Invisible and the infinite! The IDOL stands for the IDEAL. Idol worship is the stepping stone for realizing Divinity.
The next question is to worship which God or Goddess. It is said that the Hindu pantheon has thirty three crore Gods! A few people make fun and mock at those who worship different forms of God. There is only One God but many forms. The Lord says in the Gita that whoever worships a certain form of God with unshakable faith shall have all his desires fulfilled. Names and forms are many but there is only One God. “ Ekam Eva Adwitiyam Brahma.” Like the water supplied through different channels from the reservoir, it is the same Paramatma that showers His Grace on the faithful devotee! It is important that one should not change his worship to different Gods. He should never entertain the idea that one God is superior or inferior to the other. It is a sign of colossal ignorance. He should see his own chosen God or ‘Ishta daiva' in any form of God he woships. We worship Rama, Krishna, Devi and others according to the festival seasons. They are all forms of the eternal, all pervading principle of the Brahman! No difference has to be attributed to them. Frequent change of loyalty from one God to another results in loss of concentration and needless doubts.
 Individual and personal Pooja or worship has its own advantages. But worship in groups has a speciality. When the name of God is chanted  collectively there

is a spiritual resurgence among them. Their looks are converged on the deity and the dirt in their minds shall be washed away. The ambience shall be purified because of the effect of worship and prayer and chanting of the name of God! Collective worship increases concentration of the mind. It also helps in eradicating selfishness and difference of opinion. It cuts at the root of ego also! “ Sanghe sakthih Kalau Yuge.”

ON JEALOUSY AND HATRED

There is none in the world who is not subjected to the invincible and dangerous influence of the inner enemies otherwise called as “ Arishadvargas!” These formidable adversaries are embedded in our inner nature and raise there ugly heads off and on according to situations. Man has progressed in his knowledge and civilization, reached the pinnacle, and controlled almost everything in the universe! The tragedy of man's story is that he has lost control over himself! He has become a slave of the senses and instead of holding the reins, he is being led by them. The  inner enemies, Kama, Krodha, Lobha, Moha, Mada, and Matsarya are simply working havoc in the life of man. Is there any person who has won over these triumphant adversaries? Practically there is none! Kama or desire looks good and enjoyable but it is insatiable! The fulfillment of one desire leads to another and there is no end for it. The result it is disappointment and disillusionment. Krodha or anger is a dreadful enemy that paralyses the mind and makes you act irrationally not realizing the consequences of your action. Virtually it turns man into a beast. Lobha or miserliness makes man greedy and possessive and grossly attached to money and material. It is very difficult to get out of its tentacles. Moha or attachment is the strong attachment to kith and kin, family, children and property. It also refers to lust. Both are so tempting that it becomes impossible for man to come out of their grip. Mada or pride and arrogance leads to the downfall of man. Under its influence he thinks too much of himself to the extent of humiliating others. He is puffed with his ego that destroys him finally. Matsarya or hatred or jealousy causes restlessness in man. He is envious of the belongings of others and develops hatred for them. That feeling eats into him and as such he can never be happy and contented. 
Without realizing the dangerous influence of these “Arishadvargas”, man thinks that he is very happy with them! These ingrained feelings endanger individuals as well as others who come into contact with them. “Jealousy and hatred do more harm to those who entertain these feelings than to those towards whom these are expressed.” remarks Bhagawan Sri Sri Satya Sai Baba. These feelings are so severe and cruel that they instigate the person to commit even heinous crimes like murder! The life of man possessed with jealousy and hatred can never be peaceful and happy! He will be eternally restless and unhappy at the happiness and possessions of others! He will ever be ready in to destroy the happiness of others and derive the sadistic pleasure of seeing others suffer. Hatred is the chief reason for disliking the other person in our neighborhood. In fact, jealousy is the prime cause for hatred of any other person. The feeling that one has something that you don’t have is the root cause of jealousy that in it turn breeds hatred. The inner agony that these people suffer is indescribable! Why should man subject himself to these emotions? But he is helpless as these enemies are too powerful to be defeated easily. It requires great effort, grit, and determination to keep in check and suppress jealousy and hatred!
Jealousy and hatred has seriously affected the Devas and asuras also! It is through hatred that Hiranyakasipu and his brother Hiranyakasipu lost their lives. They were the haters of Lord Vishnu and wanted to fight with the Lord. They performed severe tapas and obtained boons. But they misused the boons and tormented the sages, saints and others. Hiranyakasipu was a sworn enemy of Lord Vishnu. He could not tolerate his own child Prahlada being an ardent devotee of the Lord. He tried his best to dissuade his son from chanting and singing the name of the Lord. But he failed miserably and as a last resort tried to kill him! Even then Prahlada could not be killed! Though Prahlada was bitten by snakes and trampled upon by elephant and thrown from mountain, he came out unscathed! Prahlada was served with a cup of poison which he drank happily with the name of Lord Vishnu on his tongue. Poison didn’t kill him! Enraged at this Hiranyakasipu demanded to know where the boy's savior, Vishnu was hiding Himself. When Prahlada showed the great pillar nearby, he brought down the pillar with his iron hands! Out came from the pillar, with thunderous noise the form of Man Lion, Lord Narasimha who caught the asura in his strong hands and tore his stomach with His sharp nails! Thus inveterate hatred destroyed Hiranyakasipu!
There are instances galore in our epics and Puranas of people, Kings and others who were undone by their jealousy and arrogance! One such great king was Nahusha. He aspired to become the king of Devas and performed a hundred “ Aswamedha Yagas” to qualify himself for that position. He was being taken in a palanquin by the sages when he grew impatient and wanted them to move quicker! Not realizing the greatness of the renowned sages, he prodded one of the sages with his foot saying “ Sarpa,Sarpa.” Furious at this humiliation, the sage cursed Nahusha to take the form of a serpent! The word “Sarpa” means a snake which moves quickly! The Mahabharata is a classical illustration of the operation of jealousy and hatred in the lives of mortals. King Dhritarashtra, of the Kuru clan and the father of the Kauravas, was an embodiment of jealousy and hatred. The word Dhritarashtra means one who has a firm grip over the nation or kinngdom! He was extremely possessive and never wanted to give up anything in the least.   He was highly possessive and paved the way for the downfall of the Kauravas!
The Kauravas inherited jealousy and hatred from their father! Duryodhana, the eldest of the Kauravas hated the Pandavas though they were his cousins. He did not grant them even a small piece of land though they had the rightful share for it. At every time he attempted to kill them but all of them backfired. He was jealous of the good qualities and popularity of the Pandavas. He cheated them in gambling and sent them into exile in the forest. His hatred and jealousy resulted in the terrible battle of Kurukshetra where the entire Kauravas were decimated! Many other kith and kin were annihilated. Karna is another example of jealousy and hatred in the Mahabharata. He hated Arjuna, the Pandavas warrior from the beginning since Duryodhana wanted him to kill Arjuna.  Arjuna was Karna's rival in archery. Karna lied to his mentor in archery that he was a Brahmin and when his teacher learnt it, he grew angry and cursed him! That was reason why he forgot all his astras on the battlefield when his chariot wheels dug into the ground! His hatred and jealousy for Arjuna cost his life! It is a pity that even great people fall victim to these emotions and appear helpless and  despondent! Man must try his best to rise above these inner adversaries by sincere effort though it may seem impossible!!

SIGNIFICANCE OF COCONUT IN WORSHIP

 It is very difficult to worship God without form. Though God is declared to have no form, a beginning or end, when he incarnates, He has to take human form in order to establish Dharma or righteousness and destroy evil. It is thus we come across different avatars of Lord Vishnu and other Gods and Goddesses! God does not confine himself to the human form alone. He has incarnated in forms of different creatures also. The great Fish or the Matsya Avatar, the Turtle or the Kurma Avatar and the Man-Lion or the Narasimha Avatar are the other incarnations of the Lord. In order to offer gratitude to God for all the gifts He had bestowed on humanity, Man wants to worship him as much as possible and seek his Grace for peace, plenty and prosperity! So the forms of Rama, Krishna, Siva, Devi and various others are worshipped with devotion and religious fervor. Sastras and scriptures have laid down different methods of worship and these are being followed in various temples all over our country! Though the idol of the God or Goddess is sculpted out of stone or other material, it is consecrated, life breathed into it through Vedic rituals and installed in the sanctum of the temple. Later daily worship is performed according to Agama Sastras. The deity has to be worshipped in sixteen ways as per Sastras which is called as  “Shodasa Upachara puja.”

First and foremost the deity has to be requested to arrive or invited with utmost devotion and humility. After a few more rituals the deity shall be given a bath which is called “Abhishekam” and later dressed up with suitable robes and decked with ornaments and beautiful fragrant garlands of flowers. Later ‘archana’ or worship with flowers is conducted. Later various types of fruits and food are offered to the God or Goddess which is called “ Naivedya.”  Man has to offer to God whatever is possible in profound gratitude for all the gifts He has bestowed on humanity! Any fruit or food offered to God is called  “Prasadam” and is considered very sacred! Sweet edibles, even a lump of jaggery or sugar candy or plantains and a coconut are offered as “Naivedyam.” The inner significance of these offerings to God  is “ the recognition that God is full of sweetness. Hence, devotion should be filled with sweetness.” The  coconut offered to the deity is broken into two pieces and offered to the deity. Many wonder why a coconut should be offered to God when so many items of tasty and delicate dishes are offered.

What is the significance of breaking the coconut? Is it an empty ritual for the sake of some novelty or to attract the attention of others? No! It has a very deep inner philosophical importance that one has to understand! The three costituents of the coconut are its outermost hard fibrous cover, the inner hard shell and the pure copra inside the shell. It is very difficult to remove the fibre without a sharp knife! Similarly the shell cannot be broken without a stone or some other hard instrument! The pure white kernel inside cannot be taken out easily without a knife or breaking the shell! What is the symbolism behind this? “ Our body is itself like a coconut. The outer body made up of three Gunas is comparable to the fibrous covering of the coconut. It is the gross body” says Bhagawan Sri Sri Satya Sai Baba. This gross body full of ignorance or 'Avidya'  is compared to the hard shell of the coconut. How to remove the hard fibre of the physical body? This can be done with the help of detachment or Vairagya. The gross body is made up of food and is called “ Annamaya kosa.” Our subtle body consists of five sheaths or layers namely those of life breath, mental and the sheath of intelligence. The fifth sheath is the layer of total bliss or Ananda. This is otherwise called the Causal body and represents Atma that is pure and eternal. The outer casings of gross and subtle bodies are absolutely essential for the Atma that is embedded in them.
What then is the significance of breaking of coconut as an offering to God? It is that Man should avoid  attachment to the physical body and keep the mind purified to realize the bliss represented by the spirit within. But how to do that? To realize the Divine bliss he has to give up the shell of sensory desires. The shell can be broken only through detachment from the body symbolized by the removal of the fibrous cover of the coconut. Detachment doesn’t mean renunciation but it is experiencing the Divine in your every act and refraining from all evil tendencies.

People have been performing worship for many ages mechanically without understanding the real significance of breaking the coconut! Religion and worship must bring about a perceptible transformation in the individual and an elevation in his spiritual outlook. But there appears to be no change in the nature of devotees who throng temples in large numbers! It will be very useful and ennobling if the significance of offering coconut is properly understood by every devotee. Worship should not become casual and just a visit to the temple!

My in

HOW I BECAME A TEACHER

“When to the sessions of sweet silent thought
I summon up remembrance of things past”-Shakespeare
I should say that I became a teacher by sheer accident! I joined the famous Pachaiyappa's College, Chetput in 1948 in the Intermediate class called FA in those days. Looking at the teachers who came to teach us, I developed a liking for their way of teaching. Their coming to the class with some books in hand, their movements up and down the platform, their gestures, occasional jokes and their wide variety of knowledge attracted me. English prose, poetry, and Shakespeare classes were interesting. I remember the then principal of the college R. Krishna murthy, the tall turbaned gentleman with a frightening look who granted me admission to the college. I recollect professor T. I. Johnson who used to handle our Shakespeare and Krupananda Reddy who taught other English subjects. Their lectures were impressive and I felt how fine it would be if I too became a teacher addressing a large class of about a hundred students in the gallery. It was only a passing thought. I passed my Intermediate examination in first class and won a gold medal. It was my ambition to become a doctor and I had the necessary qualifications too. But the political situation in the state and the communal GO denied me the seat! My friend, who got low marks was given the seat since he was not a Brahmin! Man proposes but God disposes! I was disappointed but not discouraged!

I turned my attention to other venues and noticed an advertisement calling for recruits in the IAF at the Ground Training School, Tambaram. I was eligible and applied immediately. One fine morning I was called for a written test. With great interest I took the test and scored good marks as a result of which I was called for an interview by the authorities. I did well in the interview and was selected for placement. I was asked to check up my eyes and get a no objection certificate from my parents. I was overjo toyed at the turn of events and went home imagining my future in the skies!  Both my elder brothers were employed in Madras(Chennai) and I was the darling child of my mother! She was happy at what I told her and I thought that she would jump with joy at the prospect of my getting a job so early in life. Quite unexpectedly she refused to give me the no objection certificate when I informed her that I may be placed in any part of India. All my dreams of becoming a pilot or some officer in IAF evaporated in thin air! Banking on these possibilities, I didn’t apply for any other course in colleges. College admissions were being filled and it was difficult for anyone to secure a seat. Frustrated and disappointed, I applied to the renowned Presidency College, Madras for a seat in B.Sc. Hons Chemistry course, my favorite subject and waited with bated breath.

A few days went by with my anxious anticipation when I received the admission card for the course of my choice at Presidency College. I was called for an interview with all my original testimonials, by the Principal of the college. It was then the strange and sudden turning point came into my life! I went into the Principal’s chamber with trepidation. He stared at me with a queer look. Examined my mark sheet and certificate. Then lifted up his head, looked intently at me and said, “ Young Man! You have been allotted a seat in B.Sc Hons Chemistry course. I am sorry that I cannot give you admission into that course as the only available seat has been given to some other candidate. Will you choose some other course? I do not want to disappoint you after promising a seat.” I was shell shocked. What a turn of events! Two disappointments already and now the third! Providence is scheming against me I thought. The principal spoke again. “ Look here, Young man! I see you have got very good marks in English. Why not you choose the English (Hons)course? It is a very good course and later you can be a college lecturer and professor! Think and tell me soon.” My heart sank. For a moment I was confused! I had no other alternative since all college admissions were over and if I missed this chance, I would have to wait for another year. I decided to accept the offer of the principal and got myself admitted into the BA (Hons) English Literature course!

However much we try to fulfill our ambitions, there is a destiny that drives us to the goal that we deserve! That is exactly what has happened to me! After 38 years of teaching students, I do not regret the decision that I had taken at the Principal's room of Presidency College. I graduated in 1953 and had the great fortune of getting my Degree from the philosopher Statesman Dr Sarvepalli Radhakrishnan our former president!  I remember my teachers in the Presidency College, Sri R.S. Desican, B. R. Baliga, A.E. Subramanyam and Sri Ayappan Pillai who later became the principal of the College. I have pleasant remembrances of my college life and I recollect the function at the Fyson Park in the College when our former Prime Minister Pandit Jawaharlal Nehru visited Madras. Three years of the course ran fast and by 1953 I qualified myself for the post of a lecturer in a college!

Results of our Course we’re published in May, 1953 and I applied for lecturer's post to many colleges  including the Loyola College, Madras. Many offers came for tutor's post but I preferred the post of lecturer. Finally, in June, I received an offer from Islamiah College, Vaniyambadi in North Arcot district and after an interview with the principal of the college joined as a lecturer on June 21, 1953. Life in Vaniyambadi went off smoothly and I acclimatized myself to the climate and situation there. My wedding took place in October of the same year and I settled myself near the college in my own house. I had a very successful profession for all the 38 years I served the institution. I had the love of my students and colleagues in the college and loved teaching my students. The delight for the teacher is to see his students shine in life and I am extremely happy to see some of my students occupy important positions in life. One of my students is a renowned Chartered Account of All India fame, another a doctor, another was an MLA and one more a MP. I am delighted to see them serving society and glad that I have contributed something to their becoming great. I am now retired after a long and continuous service for 38 years at the same college! Recently I was invited by the college Management to receive my pension papers. I was overwhelmed by the love and affection shown by my old students in Vaniyambadi who surrounded me and enquired about my welfare! The Real Teacher leads his student from Darkness into Light, from untruth to Truth and from mortality to Immortality! I think that I have succeeded in doing so!!

JIVA AND DEVA

Is Jivatma different from Paramatma? Many consider that they are different. Some opine that there is no difference between them. There is discussion and arguments. How can the Jiva in the body be compared to the eternal, infinite, formless Brahman or Paramatma? The fact is that we are all chips of the same block. Just as the chip is exactly similar to the block in all its qualities and properties, Jivatma has all the attributes of the Paramatma.  Atma , enshrined in our mortal body, is the miniature of that effulgent, indestructible Brahman or Paramatma variously described by the Vedas and the Upanishads. “Ayamatma Brahma” This Atma is Brahman in itself says the Veda-.One who knows or realizes the Brahman becomes Brahman says the Upanishad. “ Brahma vid Brahmaiva bhavati”. It is because of the presence of Atma, in its invisible nature, that all creatures including man carry on their activities. The body is described as the temple where the Jiva is enshrined. He is said to be Sanatana. “ Deham devalayam proktwa Jivo Devas sanatanaha.” This Atma like the Brahman is Existence, Awareness and Bliss otherwise called “ Satchidananda.” Adi Sankara, in his “ Sivamanasa Puja” stotra clearly states that Lord Siva is his Atma! Siva is none other than the Brahman or Paramatma! Man has the strain of Divinity in him which is very often neglected and forgotten! If everyone remembers this fact much of the evil in the world would come down!

Body is the precious container of the eternal Atma. This has to be carefully protected and used properly to foster the latent Divinity. The intellect or Buddhi is the guide that leads man further in the right direction. Sankara points out that his intellect is “ Girija” or Parvati , consort of Siva, the embodiment of Divine dynamic energy. She Herself is considered as the Brahman the primordial Shakti that motivates everything in the universe! As we go higher we understand that everything is Brahman! It manifests in various forms performing different activities. Sankara points out that his friends are the five “ Pranas.” “ “sahacharapranah” What are these? These are the five winds that move through our body and allow us to live. First and foremost is ‘Prana' our life breath in the heart. The second is 'Apana' managing our excretory and renal systems near our anal point. The third is 'Samana' which is situated at the navel. The fourth is  ‘Udana' centered at our neck and enabling us to talk. The last is ‘Vyana' that moves all over the body supervising the other winds. It is Jivatma that is involved in these very important acts. Sankara points out that that the enjoyments , material accumulations etc are the worship that he offers to the Lord! The deep sleep that he enjoys is the stage of ' Samadhi' that he has achieved! In shortly, he is totally diverted in the illusory world and unable to concentrate on God or Brahman! Hence he tells the Lord that whatever acts he commits through his ‘Jnanendriya and Karmendriyas' knowingly or unknowingly are the worship that he offers to the Lord or Paramatma! His walking in the world is the ‘parikrama' that he offers to the ‘Deva' in the innermost recess of the heart!

Sankara, the architect of Adwaita school of thought tells through this Stotra that all our actions should be dedicated to God! It is only then that the result will not affect the person. Man in his arrogance and ego thinks that he is the doer and imagines he is the achiever. But when he submits to the will of God and offers everything to God, his actions, good or bad do not affect him. Man has to realize himself! He should question himself “Who am I?” Caught in the web of inscrutable maya, he is under the illusion that he is the body! It is very difficult for him to recognize the Atma or Jiva within. In the Bhagavadgita Krishna disabuses the mind of Arjuna when he puts down his bow Gandiva and the quiver of arrows. He becomes despondent on looking at his own kith and kin, mentors standing in line for fight. For a moment he is sad and tells Krishna that he doesn’t want to fight. He is not ready to kill the Kauravas and his teachers and eat the bloody meal! He is ready to take to asceticism and go to the forest instead! In other words Arjuna is obssessed with attachment or “mamakara”- the feeling of ‘mine.' This attachment blinds Arjuna and he refused to do his duty as a Kshatriya!

Krishna, now persuades Arjuna to give up his dependency. He has to perform his duty of destroying evil and the Kauravas, the embodiment of evil. They deserve death by their very acts. He should not weep for something that can never be killed! Is Arjuna feeing sad for killing the body that cannot exist for ever or is he sad for the Atma that can never be destroyed? The Kauravas are already killed says Krishna because He has killed them! Killing the Kauravas is similar to killing a dead snake says the Lord! Krishna tells Arjuna that after all Arjuna is only an instrument in His hands. Later KRISNA describes the nature of Atma and the physical body.

Ok
Krishna explains that Atma is eternal. It has no birth or death. It is indestructible. It cannot be made wet. Air cannot dry it. No weapon can cut it! Fire cannot burn it! The body on the other hand is brittle. It is easily made wet. It can be dried and cut by weapons. It is liable to be burnt! The wise will never feel sad for the death of the body. Krishna tells Arjuna that he talks like a jnani but his sorrow belies that position. It is the duty of every individual to understand this basic spiritual truth and act accordingly. Thus the body is not important but the Atma or Soul is all important. As described earlier the Divine spark embedded in the body is more important than the outward sheath of body! It is the purpose and bounden duty of man to realize this truth. It should be his endeavor to see no difference between the Jiva and Deva!

SRI ANJANEYA DASAkAM

This Stotra on Sri Anjaneya was composed by Krishna Murthy Yayavaram on the occasion of the sacred Kumbhabhishekam of the temple of the Swami at Nanganallur, Chennai, Tamilnadu.

Aditvanvaya Ramachandra Prabhu sevasaktha bhakthagranim
Vedadhisa Virinchi Sakra sura sanvedya prabha bhasuram
Adityadbhuta sishyavarya kavirat audarya silam kavim
Adivyadhiharam Samira thanujam Sri Anjaneya bhaje

I worship Sri Adivyadhihara Anjaneya, the son of the wind God, the foremost among the servants of Sri Ramachandra of Suryavamsa, the effulgent, recognized by Brahma, the Lord of the Vedas, Indra and other Devas, the best and astonishing student of Surya, the king of poets, and the vanara!

2 Sridam Sankara Rupa Teja vibhavam Sita Sati pranadam
Modatita vilina yoga niratam putatma samvardhana
Khedatita manoprayukta charitam kridabhiramam ghanam
Adivyadhiharam Prabhanjana sutam Sri Anjaneyam bhaje!

I worship Sri Adivyadhihara Anjaneya, the son of Vayu, the bestower of everything good, always the embodiment of the radiance of Lord Siva, the life giver of Sita, one who transcends the blissful yoga, one who promotes holy persons, one whose mind is far above sorrow, one who is playful and great!

3 Sri Ramarchana namra hasta yugalam, Sri Rama chintonmadam
Sri Ramankita manasambuja varam Sri Rama dhyanotsukam
Sri Ramanuja Mythili priyatamam Sri Rama praneswaram
Adivyadhiharam Samira thanujam Sri Anjaneyam bhaje!

I  worship Sri Adivyadhihara Anjaneya, the vanara son of Vayu, the messenger of Sri Rama with his bent palm and humble in the worship of Sri Rama, mad in the thought of Sri Rama, who has dedicated his lotus heart to Sri Rama, one interested in meditating on Sri Rama, the beloved of Lakshmana and  Mythili and the very life breath of Sri Rama!

4 Vaidehi hita bhashanam Dasamukha sampidanam bhishanam
Chandoddhanda subahu thanda yugalam sakhamrugam bhikaram
Sugrivadi hariswaragra sachivam susthairya sampathkaram
Adivyadhiharam prapanna saranam Sri Anjaneyam bhaje!

I worship Sri Adivyadhihara Anjaneya, the refuge for his bhaktas, who spoke  consolingly to Vaidehi, who was terrible and tormented the ten headed Ravana, one with terribly strong pair of shoulders, and moving among branches, one who was the minister to Sugriva and others, and who grants stable prosperity to all!

5 Srimath Tharakanama mattha madhupam sringara rupojvalam
Hemadri pratibhasamana ruchiram hemambaralankrutham
Kshemalokana divyanetra yugalam Sri Lanka murthim prabhum
Adivyadhiharam madarthi haranam Sri Anjaneyam bhaje!

I worship Sri Adivyadhihara Anjaneya, the remover of my sorrows, the bee drunk deep in the Tharakanama, dazzling in his beauty, bright as the Hemadri, decked in golden dress, with eyes that bring wellness, the very form of Iswara, and the Lord!

6 Nanasastra visaradam uranutam Mynaka sampujitam
Nana vruksha phalanuraktha rasikam nanastra siddheswaram
Nana danava darpa nasaka kapim nanartha sampathpradam
Adivyadhiharam Maruthsutaharim Sri Anjaneyam bhaje!

I worship Sri Adivyadhihara Anjaneya, the son of Vayu, the scholar in all Sastras, the one worshipped by Mynaka, the enjoyer of the fruits of many trees,  one who has the secrets of all Sastras and astras, the vanara that destroyed the arrogance of many asuras, and the one who grants all-round prosperity!

7 Sri Ramanuja pranadata manisam Bhashpambu siktananam
Ghorakara vikara danavasati pranapaharoddhatam
Aramadhbhuta sunndaronnata Puri  Lankapuri dhwamsakam
Adivyadhiharam Prabhanjana sutam Sri Anjaneyam bhaje!

I worship Adivyadhihara Anjaneya, the son of Vayu, the savior of the life of Lakshmana, whose face is wet with tears, who is fierce in taklng away the lives of ugly and horrible asura women, the one who ignited and destroyed the beautiful and great city of Lanka!

8 Sitanveshana tatparam manahitam, langula sitanalam
Ghosharbhata vibhedyasatru hrudayam guhyam, yatim kovidam
Kalatita vichitra jivana dhanam Kanjaksha samsevakam
Adivyadhiharam Prabhanjana sutam dhairya pradatham bhaje!

I worship Sri Adivyadhihara Anjaneya, the son of Vayu,  bestower of courage, immersed in the search of Sita, the one that sooths the heart, the one that has cool fire on his tail, one who shatters the hearts of enemies by his terrible cries, the ascetic and the scholar, the one blessed with the wealth of eternal life and the servant of the lotus eyed Rama!

9 Srimath Panchamukha prabhasa vadanam mantrartha yantratmakam
Ugram viravilasa sambhramacharam vyomolla samlanghanam
Agrahyadbhuta yogatatwaniratam vaksatwa sandhayakam
Adivyadhiharam Samira thanujam kirthi pradatham bhaje!

I worship Sri Adivyadhihara Anjaneya, the son of Vayu and the bestower of renown, the one with bright five faces, the indweller of mantras and yantras, the furious, the one with heroic movements,  the one who soared on to the sky, one with inscrutable yoga and the one that grants the ability of speech!

10 Nana duhkka nivaranam Kali mala pradhvamsanam nirmalam
Nanabhakta bhayarthinasa machalam nanartha siddhipradam
Nanabhuta pisacha sikshana gurum matpapa sokapaham
Adivyadhiharam Samira thanujam Sri Anjaneyam bhaje!

I worship Sri Adivyadhihara Anjaneya, the son of Vayu, the remover of all sorrows, the destroyer of the evil of Kaliyuga, the pure, the remover of the fear and sorrows of his devotees, the imperturbable, the one who grants many Siddhis, the Guru who punishes the evil spirits and Pisachas and the one who wards off all my sins and sorrows!
                                      ri Adivyadhihara Anjaneya Dasakam Sampurnam

ON BHAJANS

  Bhajans have become very popular now a days. It is also called “ Nama sankirtan.” It is a way of singing the glory of God by chanting His innumerable names or describing His attributes through simple songs called ' Namavali.’ Bhajan has come down to us from time Immemorial. It has become a part of our culture handed down by our Sanatana Dharma. Bhajans have become so common and frequent that they have lost their true significance in society! People take these bhajans very lightly and consider them as occasions to while away their time. Bhajans can be called as the first step for initiation into Spirituality. It is through bhajans that one can develop eternal values. The mind is taught to enjoy the glory and Majesty of God. It encourages man to go into himself and try to recognize his inner Self! It is significant to note what Bhagawan Sri Sri Satya Sai Baba says: “ Bha” in the word ' bhajan' means that which is ‘bhavyam' (sacred or holy). What is bhavyam? The Atma Tatwa ( principle of Atma) which is divyam ( self effulgent). The letters ‘ja' in the word Bhajan connotes japa ( chanting of the Lord's Name). Hence, Bhajan and Japa are one and the same” (SSS: Vol X)

Bhajans are sung with a lot of musical instruments like drums, cymbals, violins and others. More than the actual Bhajan, too much of instrumental noise is produced during the bhajans. The most essential things for an ideal Bhajan like feeling, emotion, yearning, sincerity and faith are lost and covered up by sounds produced by the accompanying instruments! In group singing the evil qualities of envy, competition, pride, and factionalism raise their heads! It is, therefore best to do bhajans to the Lord in our homes. Bhajans can be sung on as many days as possible or at least once a week. It can be on any convenient day on Thursdays or Sundays. Is there any fixed time for the Bhajan? No. It can be done always, in the waking state or while bathing, walking or eating! How should you sing the Bhajan? It must be done as a felt experience. It is immaterial what effect it creates on the listeners. It should be sung in such a way that it has its effect on God. If there is a sincere yearning for God, the raga and tala shall surely be correct and pleasant. Bhajans should be sung by persons with good voice and musical talent. The Bhajan song itself must be pleasant and not jarring to the ear. Those who cannot follow should repeat the namavali in their mind but not disturb the melody.

Bhajan is the only and the easiest way to get to the Proximity of God in the present world. The Sastras too emphasize this point. “ Kalau kalmasha chittanam papa dravyopa jivinam vidhikriya vihinanam gatir Govinda keertanam.” For evil minded people in the Kali Yuga who live with Ill gotten money and who violate all mandates of the Sastras and the Vedas, Govinda kirtanam is the only recourse! God's Name acts as the effective tonic and a remedy for all illnesses. There are a few doubting Thomases who decry bhajans and laugh at them saying that it is all a mere show. On the other hand bhajans in a group diminishes the egoism of the individual. You are kept away from distracting thoughts. Singing in praise of God purifies the atmosphere. Unfortunately man is compelled to breathe the air polluted by the sounds of violence, hatred, cruelty and wickedness. The vibrations of namasankirtan or Bhajan purify and cleanse the ambience making it calm and ennobling. A clean environment free from evil vibrations tends to develop love and simplicity. Bhajan and sankirtan should be spontaneous and from the heart, not from the lips or tongue. Every organ of our body should be for the service of God says Sri Kulasehara Azwar. “ Jihve kirthaya Kesavam Mura ripum cheto bhaja Sridharam”  O Tongue! Sing the glory of Kesava, O Mind! Worship Sridhara”

“ For the busy age of fear and anxiety, the remembrance of God and the repetition of His Name is the one means of liberation that is accessible to all……….But in the effort to gain the Grace of God, they do not evince even half the interest,” deplores Swamy in his discourse. SSS: (Vol X). Namasmarana is the right royal road for attaining God's Grace. Short cuts like Pranayma and Hatha Yoga are difficult and dangerous. People are enamored of costly and widely advertised drugs and remedies. They are not for simple and easily available medications! Developing faith in the Name shall fulfill all wants and desires of man. Faith in God cannot come suddenly especially in this modern age. It has to be cultivated and nurtured very carefully from the early years of the individual. Parents themselves are a hindrance sometimes since they dissuade their children from joining Bhajan and namasankirtans. This is a Sadhana that has to be performed continuously throughout one's life.

Mechanical recitation of the name of Rama and systematically reading the Ramayana as per a fixed time table or worship the images of the Lord with pomp and paraphernalia shall not help the individual in his progress! There should be purity of thought and intention as well as an urge to serve and compassion. Namasmarana and Bhajan helps in building up these qualities. God's name should be recited with ' awe and wonder'. “ The bow has to be drawn full before the arrow is released, then it will Pierce the target. Feeling is the force that draws the string taut and makes the name reach the ' nami', the bearer of the name”. ( SSS: Vol 4) Man has time to do everything but not Bhajan or namasmarana! It is a false excuse and cannot be entertained. “ The Grace of the Lord is always flowing like an electric current. Attach a bulb and the current will illumine your home to the extent of the voltage of the bulb. The bulb is the spiritual practice in which you engage; the home is your heart.” Let this Spiritual practice of Bhajan or Namasmarana bring in an evolution and elevation in man!

I

ON DIVINE GRACE

Man is an embodiment of ego or ahamkara! He thinks that he is the achiever and gloats over his successes! He is ecstatic over his wonderful victories but at the same time depressed and disappointed at his failures and reverses. He does not realize that there is a power above that supervises and looks after every single act of man. We know the adage, “ Man proposes but God disposes.” We may plan meticulously our plans according to our dreams, exult over our possible success but If God does not will, all our plans shatter into pieces. Instances galore are in history where great rulers with their mighty armies tried to conquer the world but failed miserably with their dreams going dkown to dust. What happened to Alexander the great? Trying to conquer India, he had to face rebellion from his own forces and retreat! What happened to the megalomaniac Napoleon who wanted to overrun the entire Europe? His ambition to conquer Russia proved disastrous and finally he had to accept defeat at the hands of the British. Hitler’s dreams too evaporated into thin air! It is human nature to think high of himself and believe that whatever he desires should end in success! Even the Devas are not exempt from this Ahankara or ego! The Kenopanishad describes how they were elated by their victory over the asuras and celebrated the event. Shakti or Uma wanted to teach them a lesson. She placed a blade of grass before them and bade Vayu, the wind God to blow it off! Vayu tried his best but couldn’t move it even by a fraction of an inch! Then Agni, God of Fire tried to burn it but again he failed miserably! They were all shell shocked at their discomfiture! Then Uma revealed Herself and declared that it is her Grace that had enabled them to score victories over the asuras! The Devas were all humbled and  realized their real position.


It is very clear, therefore, that there is a third something that has control over our actions! Without the will of God all our attempts shall end in failure. Grace or the will of God is absolutely required for the success of all our attempts. “ Grace will set everything right. Its main consequence is ' self realization', but there are other incidental benefits, too, like a happy contented life here and a cool courageous temper, established in unruffled equanimity…This is the nature of Grace. It fulfills a variety of wants.” (SSS Vol 6). Divine Grace has the quality of overriding all human and even supernatural impediments. It is compared to the shower of rain or sunlight which is open to all. The only condition is that one should be ready for and deserve it through Sadhana which is the door for the sunlight! The most desirable wealth is the Grace of God. It shall guard you as the eyelids guard the eye! Man can, without doubt, rely on the Grace of God. He should earn it through his single minded devotion and treasure it for he can weather any severe storm in life and come out unscathed. Real wealth is not money, gold or other material objects but Divine Grace which grants all material and Spiritual longings of man.

Is it possible to earn the Grace of God easily? No. It requires unshakable faith and imperturbable devotion. One has to reform his habits, reduce his wants and desires and refine his higher nature. Having done this step by step, it is possible to progress on the spiritual journey with confidence and enjoy Divine Grace. It is not as if you can win God's Grace late in life. Dedication and faith do not develop suddenly whenever we want! Serious attempt has to be made to control the senses even during the early years for attaining Divine Grace. “The Grace of God cannot be won through the gymnastics of reason, the contortions of Yoga or the denials of asceticism. Love alone can win it, love that needs no requittal, love that knows no bargaining, love that is offered gladly as tribute to the All-loving, love that is unwavering.” (SSS: Vol 7, & X)

Markandeya was destined to die young in his sixteenth year. Knowing about it very late and to wipe out the sorrow of his parents, he sat in penance propitiating Lord Siva. When Yama, Lord of Death came to take him, Markandeya embraced the Siva Linga and prayed. The pasa or the rope thrown on the devotee lad fell on the Linga! Infuriated at this act of Yama, Lord Siva appeared and warned him not to take the life of Markandeya! The Lord blessed him for his devotion and granted him eternal life! It was Divine Grace that warded off the inevitable death that he faced. Prahlada was saved from the torments and torture of his Father Hiranyakasipu by Divine Grace. He was thrown down from the mountain, trampled upon by the elemphant, and bitten by snakes. But he survived. Desperately, Hiranyakasipu forced him to drink poison, all because of the child’s intense Bhakthi for Lord Vishnu, his sworn enemy! Even that attempt failed and the child came out unscathed! What is all this if not Divine Grace?

Divine Grace has the exceptional nature of totally obliterating the 'Prarabdha Karma' of the individual! As mortals we are bound by the effect of our own actions good or bad in our previous births. It is impossible to escape from the consequences of our actions and that is why we suffer or enjoy during our life time. But God's Grace can nullify the effects of our past karma and rejuvenate our life. Thus God's Grace tests the faith and Bhakthi of the devotee in the crucible of intense suffering! “ Those who suffer, have my Grace, says Swami, “ Only through suffering will they be persuaded to turn inward and make the inquiry, and without turning inward and making inquiry, they can never escape misery.” (SSS: Vol 4)  Divine Grace is similar to the Morphine injection that suppresses the pain though you go through it. The pain is not felt at all. The malignity of  karma that one has to undergo is eradicated once and for all!